Is Siddharth Shukla a true gentleman

Eidlitz Faith And Writings Of The Indians

by Walther Eidlitz

dedication
We dedicate this new edition to the saints of all times and all lines of succession who have dedicated their lives to the distribution of the pure nectar that was given to the world by r Vysa in order to lead all people to the "bridge to immortality".

The Faith and Scriptures of the Indians This book was produced as a transcendental service (seva). The Vrindaban Institute For Vaishnava Studies and Culture. All Rights by Vamana Dasa Nitai Gaura, Goloka Vrindavana

Table of Contents
Foreword VEDA Veda, the sacred knowledge Vyasa Creation of the world and the dissolution of the world THE DEVAS AND THE ONE GOD The Devas Indra Vishnu The original victim of Purusha The kingdom of God The avatars Narayana and Lakshmi Rama and Sita Krishna and Radha Shiva The kingdom of the Maya LAW AND GRACE Caste beings Like acts of consecration of human life The human goals The grace of God The sacred river Ganga The plant Tulasi The image of God The temple Encounter with the Bhaktas THE GURU Yama, the lord of death Yama as Guru Aum The Guru BUDDHA Salvation from suffering Ashoka and Gandhi GOD'S CHANGE ON THE EARTH Ramayana The Mahabharata and the Bhagavadgita

The Bhagavata-Purana REPORTS FROM THE BHAGAVATA-PURANA The Guardians at the Gate of Heaven The Boy Prahlada Krishna's "Birth" in the Earth's Land Krishna's Game The Plan of Education in the Shastras AFTERWORD The Path of the Indian Scriptures into the Occident APPENDIX Chronology and Classification of the Vedic Texts Explanations and Supplements

Preface
The works of young Western Indology have only reopened the eyes of some Hindus to the intellectual guardians of their people. But if you devotedly study the original text of the Indian holy scriptures in India for many years under the guidance of a true spiritual teacher, you will be amazed to see that what these documents themselves say by no means always correspond to what is in the standard works in use Indian religion and philosophy is to be read. Most Western authors and also the Indian authors of these modern works influenced by Western thought have what the original customers of Hinduism say about their own origin, about God and about the world, insofar as it contradicts the opinions of the Western worldview, more or less arrogantly presented as "mythology" or "oriental mysticism". The consequence of this was that in the transmissions and representations one often only reproduced what one thought he had grasped and ignored much of the essential, even central, that is expressed in the documents. In order to do justice to these strange texts, one must first free oneself from all preconceived ideas. We are used to projecting our laws of thought and our earthly experiences onto God and the unforgettable being. According to the view of the Indian sacred texts, however, the laws of nature and causal laws that rule in our world of time and space are merely the product of that power of God which conceals the absolute reality of eternal BEING. According to the Indian scriptures of revelation, God and everything that belongs to God's imperishable kingdom are completely outside of the laws that inevitably determine man's thinking and the relative reality of his perishable world. The aim of the present book was not to look at Hinduism in an analytical or disparaging manner from the Western point of view, but rather to look at it from the point of view of its own source writings. One cannot understand the religion of the Hindus if one is not willing to examine what picture would result if the many statements in the texts rightly existed that all of these documents from the first verse of the Rig Veda to the The last stanza of the Bhagavata Purana is not about human words, but about revelation of eternal truth. Hinduism is not a mythology like the ancient Greek and Germanic religions, for example, which have died and are only faintly echoed in the art and education of the West. The belief of the Hindus is still a multifaceted living religion, which at the time of the birth of Christ, even at the time when Alexander the Great moved to India, and at the time of Pythagoras, came from the distant past and has continued for many millennia to our day extends. To portray this overflowing spiritual wealth with all its blooming and its signs of decay in a narrow volume is an impossible undertaking and in any case had to remain a sketch with many inevitable gaps.

In this brief outline I tried not to pay attention to the degenerations, but to the essence, not to reproduce what the man on the street, be it the uneducated coolie, be it the academically educated, thinks and believes in India today. Rather, the purpose of this book is to allow the sacred texts to speak for themselves and to show how these texts explain their own essence and the essence of the other Hindu scriptures. Only seldom was room given to the views of the various monistic and dualistic schools of philosophy, the comments of which in the Indian Middle Ages lay like a heap of rubble over the sacred texts themselves. The word derivatives contained in this book follow the information in the Indian scriptures and the ancient Indian grammarians, which do not always agree with the conceptions of modern linguistics. For some expressions, in line with Indian usage, the nominative singular form was used instead of the stem form, e.g. B. Bhagavn, the transcendent form-like personal god (instead of bhagavat).

Veda
Veda, the sacred knowledge Over the course of more than a hundred and seventy years, numerous religious scholars and Indologists of the West have diligently endeavored to translate, date and classify the Indian scriptures. Often this happened in the sense of a theory of evolution that was already outdated in many ways. An attempt was made to show the gradual development from the primitive, apparently polytheistic ideas of the Rig Veda to the unified doctrine and monotheism of the Upanishads. The result was the confusing picture of an astonishingly extensive literature full of innumerable contradictions in which superstition and the most sublime metaphysics seemed strangely mixed. In the sense of the statements of the holy scriptures themselves, however, the entire documents of the Veda are a unit, and this Veda is not a human word, but divine revelation and authority. The ancient names for the entirety of these sacred revelation texts are very informative, because they represent all central statements about the nature of these documents. Veda means knowledge, the sacred knowledge that is of transient origin. Another name for the Veda is Shruti, the one to hear, preferably that which is heard with the inner ear (from the root, to hear). The Veda is a "path of hearing" (rauta-panth). With the most attentive and attentive listening, appointed students received the texts of the Shruti from their teacher and, apart from the slightest accentuation, faithfully carried them through the millennia in the long line of masters and students who in turn became masters again. What was "heard" by the masters and their students? Another name for the Vedic texts gives information. Their entirety is called the word brahman (abda-brahman), the divine word. In the West it is often referred to as "Vedic literature". But this name is misleading. The Hindu never speaks of scriptures. The Hindus are not a "people of the scriptures". The art of writing in India is verifiably very old. But the skill of writing was used in ancient Indian times for royal edicts, for commercial and legal transactions, for contracts and the like, also for love letters, but not for the recording of the Vedic revelation. It is as if the written fixation and the paralysis that goes with it have been viewed as a profanation of the sacred. The spiritual teacher, the Guru, declares: "All sacred texts have their meaning only in the living spoken word, uttered by the one who must stand inwardly at the appropriate level of knowledge and life training (sdhan). Without this training there is neither correct pronunciation nor understanding A clear intellect and extensive knowledge of the language are absolutely necessary tools, but they alone do not by any means bring about the maturity that enables true understanding and essential pronunciation. "

In the exercise of a great plan of upbringing, the Indian word revelation also bears the name: the Shastras. Shastra means that which regulates, rebukes, keeps on the right path. The term "the Shastras" (plur.) Is an unmistakable name for the entirety of the sacred revelatory texts of the Hindus and will often be used in this sense in the following chapters. A stanza from the tradition of the Indian love of God, the first stanza of the so-called "ten fundamental truths", says: "The Veda is revealed from itself. This authority has been preserved since Brahma, the world-builder, and others who were graced by God. The statements of reason and logic are powerless (limited to time and space) and do not penetrate into eternal reality. " (Dashaka-Mulam 1) It is emphasized again and again in the texts: The divine word is all-pervading, all-filling like God himself. It is not separate from God. It is eternal like God Himself. It is whether there is a world or there is no world. This word cannot be heard with earthly ears, cannot be grasped by earthly reason and logic. But it has a shell that represents the shadow of the Eternal Word, as it were. This is the Veda, which belongs with earthly ears and can be recorded with earthly characters. But in the texts it is emphasized: If an uninitiated person wants to grasp the text of the Veda, even if he is equipped with the sharpest intellectual power and the greatest knowledge of the Sanskrit language and literature, he always only grasps the shadowy shell of the word. He only hears the shadow, he reads, he explains. Only a true divinely gifted seer who is imbued with the power of divine knowledge hears the true word, sees the eternal word of revelation, which is one with God. Looking and hearing are not separate in the unforgettable being. Such a master, who not only hears the eternal divine word, but is also able to pass this word on to the worthy, well-tried student, is called a guru in India. The mysterious process of initiation is a transmission of the power of the Eternal Word from the Guru to the student. The institution of gurus has always been of decisive importance in India. In the guru series that went through the millennia, the never-ending consequences from guru to disciple who later grew up to be a guru and instructed students, the revelation of the eternal word was carried through the ages, up to our days. Not only in individual Upanishads, but also in the Bhagavadgita, in the Puranas and in other Shastras, one finds the lists of names of different series of gurus that proceed from God. One of the series of gurus reported in the BrihadAranyaka Upanishad lists the names of no less than fifty-two gurus in perfect succession. Tradition has it that the teaching of the true guru never deviates from the eternal word of the Shastras. It is also emphasized that everyone in the Guru succession not only faithfully and unadulteratedly passes on the word of revelation that has been conveyed to his students,

but that he himself must have experienced the revelation of the eternal living God in his own inner eternal being (tman). It is reported in the Chandogya Upanishad that once a very worthy disciple went to a sage and asked him to become his guru. The younger was called Narada. The figure of Narada, loved by the Indian people, appears to us in various stages of development, both as a student and as a teacher, in many Indian sacred texts. The guru asked Narada, who approached him in awe: "What do you know?" Narada's answer, which is contained in one of the most famous Vedic Upanishads, contains a list of the members and subsidiary members of the Veda that has been authoritative since ancient times. "I know the Rig Veda," said Narada, "the Yajur Veda, the Samaveda, the Atharvaveda as the fourth (Veda), the Itihasas and Puranas as the fifth (Veda). I know the grammar ... the mathematics ... the logic. I know the texts that deal with how the one God is served (ekyana, also called pcartra), I am familiar with the knowledge of the Devas and with the wisdom of Brahman (the Upanishads) ... I know the words ( mantra), but I do not know the Atman (the eternal self that stands behind words and all being. "(Chandogya-Upanishad 7, 1; 2) Narada's plaintive exclamation in this abbreviated list of Indian sacred texts is a strong indication on the fact that, as already indicated, the bare external wording of the Shastras is only literature, only a shadowy shell of the true eternal word in which word, idea and thing are one. The earthly word must break open so that the eternal word can reveal itself esoteric doctrine of "breaking the word." it "(sphota-vda) is as old as the Veda. Before the Guru, who sees and hears the Eternal Word, decides to transmit the power of the Divine Word to the student, he tests him many times. And even if the disciple has already received initiation and has himself become a vessel of the Eternal Word, he is inscribed: "You must not tell anyone who is not worthy of it." In the Indian documents of revelation, strict requirements are often made as to how the student must be, to whom the "power transmission" may take place. For example, at the end of the Shvetashvatara Upanishad it says: "The highest secret of the essence of the Veda (vednta), which was proclaimed in an earlier earthly existence, must not be entrusted to anyone who has not achieved peace in God and who has not been a worthy son and is not a worthy student, because the riches of eternal reality who have been communicated only light up in a great soul, the highest bhakti (serving, knowing love)

to God and just as to God also to the Guru. Only in such a great soul do they light up. "(Shvetashvatara-Upanishad 6, 22-23) At the end of the Bhagavadgita, God himself, as Guru, speaks even more clearly to His disciple:" You must not tell anyone who is not with his egoism who is not a devotee, a bhakta, who is unwilling to listen, (who is unwilling to obey, to serve,) fights against anyone who defeats Me. "(Bhagavadgita 18:67) The unconditional prerequisite in the Disregarding texts even for correct understanding would be comparable to doing an important experiment in a chemical laboratory with dirty retorts, with unsterilized water, with unpurified substances, inaccurate weights and regardless of the prescribed amount of time, or with unwashed ones Surgical operation on hands and unclean knives. A poor result of the careless working method would certainly not fail to appear of the eternal word through the guru to the worthy student in initiation, the transfer of the divine word power to the disciple is a death-serious operation. It is supposed to bring about a complete shift of consciousness in the adept. That which man has previously held to be his true being, his greedy, egoistic human ego, must be completely rooted out and recognized as a mere illusion. The adept has to become aware of his true eternal self (tman), which he has hitherto completely unknown and which does not belong to the world, but to God. He must receive a power of serving, knowing love (bhakti) that was previously completely unimaginable to him, which comes from the power of knowledge and love of the living God himself, a power that allows him to see and hear the eternal being in which he participates. In this way, according to the Indian sacred texts, God is experienced, the One who simultaneously reveals himself in countless eternal modes of being, including as "the sacred knowledge" of Himself, as Veda. Vyasa The Guru emphasizes: "First there was the Word, first there was the Veda, which is eternal, which always sounds. And then came the originators, the holy Rishis, who

heard the revelation and passed it on to people and other beings depending on their comprehension. "In a very flawed parable, which corresponds to our technical age, one could say: Assume that in the ether there are the oscillations of sound waves, their vibrations of Eternity and eternity never diminish in strength. These vibrations are there, regardless of whether they are received by anyone or not. But one day a huge radio station will rise on earth, which is able to absorb and transform the eternal sound waves and over them The purity of the perpetually clear sound depends on the nature of the various receiving stations that transmit the sound, and also depends on the quality and proper setting of the innumerable receiving apparatus. The Shastras report: A great being, that is called Vyasa exercises the responsible office in every course of the world, the Veda, the eternal where rt to receive in all clarity and to give it to his closest disciples and to the original seers, the holy Rishis, who then pass on the revelation of the "honored" for the salvation of the world clearly or more or less clouded. The great festival of the "world guru" Vyasa is still celebrated in India every year on a certain day. The author himself has taken part in this cultic celebration repeatedly over the years in the home of his first teacher in India. Please note: Vyasa is not the name of a person, Vyasa, also called Veda-Vyasa, is the name of an office. In the Shastras it is described exactly how a being gets up again and again in different world periods in order to present the Vedic revelation as Vyasa in an eternal return of the same and yet in manifold modifications. It is reported in the texts: Sometimes it is God himself who exercises the sacred office of pouring out the eternal word in His manifestation as Vyasa. Sometimes it is a high seer in whom the fullness of God's eternal word lights up like in a chalice and who becomes the vyasa of a new world creation.According to the Shastras, the word that is eternal is always given out to the living beings in the pastoral realm of time in the following order: First after each creation, on the morning of time, the revelation of the "three Vedas", the Rigveda, the Yajurveda, the Samaveda, and also the revelation of a fourth Veda, the Atharvaveda. The Rigveda is the Veda of the hymns (g) with which the sacrificial priest in ancient India invited the higher powers to come and receive the sacrifice. In Yajurveda, people who want to sacrifice are taught the sacrificial voices, in Samaveda the chants that accompany the sacrifice. The Brahmanas are the detailed explanation of the sacrificial ritual associated with each of the three Vedas and are interwoven with a multitude of explanatory reports on the relationships of men with the higher powers. Parts of these Brahmanas, the so-called forest texts, the Aranyakas (from aranya, forest), were for the aging people, both men and women

Women, certainly, who were instructed, when their hair turned gray and their own sons had fathered sons again, to leave the house, to retreat to the forest, to live in huts and, far from earthly duties, to concentrate on life to prepare after the dissolution of the body. The peaks of the "three Vedas" and also of the "fourth Veda", the Atharvaveda, always formed the Vedic secret teachings, the Upanishads, which are often parts of the Vedic forest texts. The Upanishads are also called Vedanta (veda-anta), the end of the Veda, in the sense of the "essence of the Veda". The Upanishads reveal the deep background of the cult and are the revelations of eternal existence, which were not intended for the multitude, but only for individual, well-tried students of a guru. The Upanishads were not taught in public at the sacrificial site or in the village. In the Brihad-Aranyaka-Upanishad this means: in the great secret instruction given in the forest, a guru, for example, speaks the telling words to his disciple: "... Hold my hand, my dear, so we must both be alone agree, not here in the congregation. " (Brihad-Aranyaka-Upanishad 3, 2; 13) For millennia, the texts of the Upanishads were sung and thought through mainly by the wandering ascetics, by those who had left behind all their possessions, including the leafy huts in the forest, and by to whom it is said that they "looked for their home exclusively in the eternal". The revelation of the Shastras is far from over with the revelation of the many Upanishads by the Vyasa-inspired Rishis. It is also reported from Vyasa that he himself summarized the wisdom of the Upanishads in the form of short memoirs in the Brahma Sutras, which are still widely regarded as authority in India today and have been commented on countless times. But all this forms only the first flood waves of the eternal word revealed by Vyasa. It is said in the Shastras that Veda-Vyasa, after the revelation of the "four Vedas", made the "fifth Veda" known to the world through great seers who shared in his view of God. The "fifth Veda" mentioned by Narada in his list of sacred texts contains, among other things, the Ramayana and the famous great epic Mahabharata, of which the Bhagavadgita, which is now known all over the world, belongs as a part. The most essential parts of the fifth Veda, however, also include the "eighteen Puranas", which are still barely noticed in wider circles in the West. In these Puranas the metaphysical truths that are already contained in the four Vedas, but in such a concise cryptic form that they could only be fully understood by people in the "Age of Truth" (satya-yuga), are now presented in detail. In the Shastras it is explained that Vyasa, as the last of the eighteen Puranas, reveals the "secret great Bhagavata-Purana" which is eternal in its essence like all Shastras and which is praised in the other Puranas as the innermost essence of all Shastras. The Bhagavata-Purana itself reports how this last revelation came about: The great Vyasa sat sunk in grief on the bank of the river

divine wisdom (sarasvat). It is said that he had already given the revelation of all other Shastras and yet not attained total divine peace. Then Narada came along. The high Bhakta Narada, whom we will meet in later chapters, is a very mysterious figure. He is one of the high beings who never succumb to the fall of man. He lives in every world time. Many of his life courses are reported in the various Shastras. He appears as a student, as a teacher, as an eternal friend and servant of God. There is nothing in space that he desires for himself. God-drunk playing on his lute, he always wanders unhindered through high and low worlds in search of beings who are worthy of the greatest treasure there is, the treasure of the pure bhakti, to receive from him. Both Vyasa and Narada are divine saviors who are separated from God and yet never separated, and who each in their own way reveal the glory of the one God. They are eternal players in the hidden "divine game" (ll), about which the world knows nothing. In the joyful zeal of this spontaneous game they sometimes even, almost forgetting their own being, take on the role of the ignorant, the stumbling block, and by their example they show other less perfect beings the way to salvation. These two eternal fellow players of God now meet on the bank of the river of divine wisdom. And Narada asks the Vyasa why he is so sad. The conversation that develops between the two of them is profound. We learn in the Bhagavata-Purana in this dramatic scene that Vyasa well knows why he felt empty in his heart. He thought: It may be because I have not yet set out that form of religion in the Shastras that relates directly to God as He is in His innermost being. "Because only this form of religion is dear to the highest devotees, the true Bhaktas and God himself." (Bhagavata-Purana 1, 5; 32). In the original text, the freely wandering bhaktas, who, like Narada, are free from all purpose-enslaved thinking and self-willed actions, are called "the highest migratory birds". God himself is addressed as Bhagavan. Bhagavan is a very often used term in these texts for the supernatural form God when He reveals himself to the Bhaktas in His wondrous eternal form. In the title of two of the most important Indian sacred documents, the Bhagavadgita and the Bhagavata-Purana or Bhagavatam, the designation of God as Bhagavan (bhagavat) appears. In order to have again clearly confirmed what Vyasa has long known in his heart, he asks the great Bhakta Narada for advice and help; he asks him for instruction, and he hears from him: "You lack one thing. You have not shown the glory of Bhagavan in his innermost being up to now. Everything that you have so gloriously proclaimed up to now in the Shastras cannot really serve him All other things of the highest wisdom, law and the religious duties of men you have set out in detail in the Shruti, and yet you have not yet reported anything about God as He is in himself. You know, only revealed through the highest bhakti

Bhagavan as He is and who He is. You know, only pure bhakti, serving, knowing love, which desires nothing for itself, can please Him. "Narada gave the Vyasa to understand that in all the great revelations that he has so far expressed in words, God and the world has been seen by man and only said what man should think and do for his own sake and what he can ultimately achieve as a result: freedom from his own suffering and the quiet peace in the experience of unity with the formless aspect of the divinity, The unqualified Brahman. The devotee Narada advised the Vyasa to get rid of all other thoughts and only to present himself in self-giving, serving love, Bhagavan, the transcendent personal God, and his eternal game and this divine game, which is the secret reason of all God's revelation and all being is to be expressed linguistically, which means to clothe in human language that which is in the form of the eternal igen sound form of God has been there for ages. What God is "in himself", God in His own inner life, and how He can be delighted through serving discerning love, Vyasa made known to the world on Narada's advice in the Bhagavata Purana. Although Vyasa was one of the great divine saviors, he had not been able to do this until Narada gave him the power of the undisguised bhakti. He had not been able to do it while he was still seeing the world and himself from the point of view of man. Vyasa first had to experience God in serving, knowing love that is so strong that it excludes everything else. He recognized Him with love, not because he desired the bliss of seeing God, but solely for God's sake to please Bhagavan and the Bhaktas who have consecrated themselves to Him by announcing the Bhagavata-Purana. In the documents it is described how in each world period the gradual revelation of the Shastras through Vyasa begins in an "age of truth" (satya-yuga) and continues through other ages that are getting darker and darker until the beginning of the "dark age." the discord "(kali-yuga) with the Bhagavata-Purana the revelation of the brightest divine light and the completely undisguised divine love, the bhakti, takes place. The revelation of the Bhagavata Purana in Kaliyuga, after the revelation of the other Puranas, is called "the rising of the Purana sun". The heart-spring of all Indian divine revelation floods in the Bhagavata-Purana. It describes in great detail God's own life, the "inner game" of Bhagavan with His eternal companions. Like the outer waves at the edge of an infinite divine sea, it also depicts the so-called "outer game" of God: creation of the world, existence of the world, dissolution of the world, and it also depicts the redemption of beings who have fallen away from God. From the Bhagavata Purana, from the heart of all Shastras, one can best recognize the sense of a traditional Indian division of all revelation texts, which is very simply called a division into core and shell. But it would be more appropriate to speak of the different layers of a great educational plan that is hidden in the Shastras. The Eternal

Word reveals itself according to the degree of maturity of the listener for whom the respective texts are intended. The outer layer is the so-called work part (karma-ka) of the Veda. This is the by far predominant part of the Shastras, which is about the prescribed duties and works of earthly people and which is intended for beings who can only understand a religion that promises them rewards for faithful fulfillment of duties and accomplished good works. The work part of the Veda teaches control of the sexual instinct, control of the possessive instinct and is intended to regulate the life of the sensory people in the world and to make it as painless and smooth as possible. A deeper layer within the Shastras is called the wisdom part (jna-ka). The wisdom part of the Veda reveals the incorruptible, eternal being that interweaves everything and is the indestructible ground of all pleasure. The wisdom part of the Veda mainly comprises the Upanishads. But there are also various hymns and stanzas from the "four Vedas". Many Vedic stanzas are layered. At first sight they seem to belong to the work part of the Veda. But as the listener matures, which is brought about by more and more selfless devotion, the same stanzas reveal a completely different, hidden meaning. If one looks at the totality of the holy texts of the Hindus from the Bhagavata-Purana, the bhakti part of the Shastras gleams as the innermost ground, which besides the Bhagavata-Purana a number of other Puranas and the great collections of the Pancharatras and the Ramayana and many parts of the Mahabharata and the Bhagavad Gita and some of the Upanishads and other texts. The warning words of the Bhagavadgita: "You must not tell anyone who is not a Bhakta ..." have already been quoted in the previous chapter. Time and again in India the attempt has been made by individual groups to break out parts of the totality of the Shastras revealed by Veda-Vyasa and to present them as the actual Veda. Mostly one has wanted to emphasize those parts of the Shastras that are dedicated to the sacrificial ritual and the duties and works of earthbound people. The great master of the unified philosophy of the Indian Middle Ages, Shankaracharya, tried to push not only the part of the work of the Veda, but also the teaching of the Puranas into the background as a temporary truth and only what he personally called "the great trinity", namely to present the Upanishads, the Bhagavadgita and the Brahma Sutras, which he had commented on in his mind, as the eternal authority. But such attempts to leave the fullness of the divine Word have no basis in the statements of the Shastras themselves. World creation and dissolution of the world The One, the Eternal, speaks in the Bhagavad Gita: "It is I who is to be recognized in all Vedas. I alone am the knower of the Veda; and the author of the Vedanta am I. " (Bhagavadgita 15:15).

He, the One, the living God, whose transcendent form consists of His knowledge-bliss, "He has revealed the Veda, the holy knowledge, in the heart of Brahma, the first seer." This statement is already contained in the first stanza of the eighteen thousand stanzas of the great Bhagavata Purana, which is extolled in many other Indian sacred documents as the essence of all Shastras. "He who at the beginning creates Brahma and gives him the Vedas" proclaims the Shvetashvatara Upanishad (6, 18) in accordance with countless other sacred texts. According to all these statements, Brahma, the world-builder who forms the earth and the sky from primordial matter, is not the highest himself, he is a servant of the highest. Brahma awakens to consciousness in a lotus that grows up from the "navel" of the all-pervading God, Vishnu. "Vishnu's navel" means in the pictorial language of the Shastras that a lotus blossoms out of the innermost being of God, in which Brahma, the firstborn of all beings of our world, opens his eyes in amazement. The eternal Veda lights up in his heart by God's grace. With the help of the power of the words of the Veda, Brahma is then able to create the worlds and beings from the "primordial waters". In the Brahmanas it is specified with which word of the Veda Brahma the Devas (the gods) were created, with which word people, with which word the animals. And it is also Brahma who transmits the Veda, the sacred knowledge of God, to his students. The first guru named in the various series of gurus of the texts is mostly God himself. The second in the series of gurus is Brahma, the builder of the universe. From him, who is based in God himself and is instructed by God, the various ranks of gurus branch out. The Upanishad reports: "As the clouds of smoke spread around from a fire that was started with damp wood, verily so the Rigveda, Yajurveda, the Samaveda, the hymns of the Atharvans and were breathed out by this great being (from God) Angiras (the Atharvaveda), the Itihasas (the chronicles, the great epics) and the Puranas, the sciences, the secret doctrines (the Upanishads), the verses, the sayings, the explanations and explanations. (Brihad-Aranyaka-Upanishad 2, 4, 10). The text of the Vedic revelation, which is always mentioned at the beginning of such enumerations contained in the Shastras themselves, is the Rig Veda. Most of the hymns of the Rigveda, including the sacrificial sayings of the Yajurveda, the chants of the Samaveda, and many parts of the Atharvaveda, are written in a more ancient language than the other texts of the Shastras. According to the documents, this does not mean that the Rigveda etc. was written earlier. It was not composed, it was revealed, it was revealed from the Eternal Word. The Rigveda, Yajurveda, the Samaveda first rose in the heavens of the consciousness of mankind. It is said that not only people receive the sacred knowledge of the Veda, but also the light-shimmering heavenly beings, the devas, and many other groups of beings receive the revelation of the eternal word in the form corresponding to them through their gurus.

The idea is like this: As the stars ascend every night on the eastern horizon, so the Vedas and Upanishads and the Ramayana and the Mahabharata with the Bhagavadgita, and the Puranas and finally from them the secret great Bhagavata-Purana rise one after the other in each world period in the heaven of consciousness up and illuminate the night and finally sink again, like the stars of the sky below the horizon, to then rise again in a new world being in the same order. Who can say that a star or constellation is older than the others because it came into our field of vision earlier during the daily (apparent) circling of the sky? The luminous, the permanent, which was initially invisible to us, only became visible to us for a certain period of time, only to become invisible again. But in reality the entire starry sky shines all the time. Always, it is said, the entire starry sky of the Eternal Word shines and tones. "First is the Word," declares the Guru in accordance with the Shastras. First, from eternity, are the Vedas, Upanishads, and Puranas. And then come the rishis, the seers who hear the eternal revelation. The scriptures of Judaism, Christianity and Islam tell of the creation of our present earth. Far away in the dreading future the seer sees in the last document of the Bible, in the secret revelation of John, the downfall of our world and the rise of a new heaven and a new earth. The Indian sacred texts tell of a world coming and going from eternity to eternity countless times. According to the Puranas, the duration of an earth run is 4,320 million earth years. This corresponds to a so-called "day" of the world-builder Brahma. On the morning of such a day Brahma creates the world as it was before from the primordial matter of the Maya. On the evening of each such day the world is dissolved by Shiva, another servant of the Most High. Now follows a night when Brahma rests, it also lasts 4320 million years. The world has dissolved into the invisible, fine, primordial matter of the Maya.The innumerable souls with all their instincts and passions, with all their fate, have gone in peace for the duration of the long night. But only our earth and our heaven suffer this dissolution of the world, report the Puranas. Other worlds, other beings, of unimaginably higher consciousness than we, but who are still in the realm of time and space, remain untouched by this downfall. The multitudes of these sublime beings of Janarloka, Tapaloka, Satyaloka ... look at our fate with compassion and compassion, as our short-lived world is flooded, burned in fire and melted. But a new day of Brahma follows. As it was before, he forms the world again, lets beings with all their instincts, their unfulfilled desires and all their not yet lived out fate emerge again into the visible. From the primordial matter he covers them with finer and coarser body wraps. And they grow up and father children and wither away, in endless succession, until the beginning of the next Brahmanacht. But

the dreary day in which they live is not entirely without light. It is not only illuminated by the sun and moon. The revelations of the eternal word, the original customers of God's eternal being, rise again in the sky like constellations. According to the Puranas, the lifespan of a Brahma is one hundred Brahma years. Each such year includes 360 Brahma days and 360 Brahma nights. Every "day" and every "night" of Brahma includes 4,320 million earthly years. So a Brahma lives 311,040,000,000,000 earthly years. The enormous numbers of ancient Indian cosmology are reminiscent of the astronomical numbers of our modern science. In the Puranas it is reported: On the morning of each of the 36,000 Brahma days, our universe with all its beings is newly created by Brahma, and gradually the starry sky of the Eternal Word is revealed. In the evening of each of these Brahma days, everything sinks again, becomes invisible, becomes visible again ... 36,000 times. At the end of the life of a Brahma, a much longer night begins, it lasts as long as a full life of the world-builder Brahma, a hundred heavenly years, of which each day and night spans 4,320 million of our earthly years. There, at the beginning of the great world dissolution (mahpralaya), Brahma, the faithful servant of God, resigns from his difficult office, which he has administered for so long. There he enters the eternal kingdom of God, the kingdom of the eternal Word, which is untouched by the arising and passing away of the perishable worlds, untouched by the arising and passing away of our one-day world, also unaffected by the arising and passing away of the worlds of the Devas, who light-shimmering heavenly beings, untouched by the emergence and disappearance of a heaven of light Indra, the prince of the devas: yes, untouched even by the withering of the much higher worlds Maharloka, Janarloka, Tapaloka, Satyaloka ..., which now also enter the night of the great world dissolution (mahpralaya) . Please note: Brahma (mas., To be distinguished from formless Brahman, neutr.) Is not the name of a person, but, like Vyasa, the name of an office. At the end of a great world night, the first of all beings in time and space to awaken to consciousness is a new Brahma, that is, a being who is destined to hold the sublime office through a hundred Brahma years, 36,000 Brahma days and Brahma nights to manage a world-builder Brahma. There is also by no means only one Brahma at any given time. Countless Brahmas work simultaneously, accomplishing God's world plan, in countless universes, which, however, are all subject to the laws of time and space. The Shastras do not only speak of the creation of one universe after another. You speak of innumerable universes that are there at the same time, some in the early stages, some already developed, and some close to extinction. Countless Brahmas are continually creating their worlds. Countless Shivas dissolve their worlds. These backgrounds sometimes open up in the Shastras. In general, however, the Shastras report what is going on in our universe and on the

ever newly emerging earth happened. How deep this long term penetrated the Hindu consciousness over long periods of time can be gauged from the fact that every annual almanac states at the beginning: With this year, nine million and so and so many years have passed since the creation of our earth, and from that The Age of Discord in which we live has now been more than five thousand years, and it will be more than four hundred thousand years before it is superseded by a coming Age of Truthfulness. We in the West are used to straightforward thinking, and we think in short periods of time. The worldview or rather the worldview of the Shastras is cyclical. For example, when Narada tells the Vyasa in the Bhagavata Purana a story from his own life, which happened on an earlier earth and in the course of another day of Brahma, this is nothing surprising for ancient Indian thought. Krishna Chaitanya (1486 1533) used to tell his students the following story from a Purana in order to sense the infinity of the ONE in His aspect facing the world and His even greater infinity in His hidden being as God as He is "in himself" allow. The ONE who has many names is called Krishna in this story. In numerous Indian revelation documents, Krishna is the central divine name of the ONE. He is one with Vishnu, the limitless, who is above all laws of time, space and thought. But Krishna reveals much greater depths of the infinite deity. Vishnu is often called part of Krishna. Krishna Chaitanya himself, who walked on earth for forty-eight years, is referred to in all contemporary source writings without exception as the returned Krishna, as the entire fullness of the eternal deity who was revealed in a human-like form for a short while on earth. One could say: Krishna Chaitanya tells a scene from his own eternal divine life. "The multiple divinity of Krishna in His inner realm is beyond expression," said Chaitanya. "Hear, therefore, of that fraction of His Divinity which is revealed in the majesty of the universe. At the time when Krishna was walking on earth and ruling in His city Dvaraka, one day the four-headed Brahma, the creator of our world, came there to meet Krishna The doorman brought the message to the highest, who asked: “Which Brahma?” The doorman came back and repeated the question: “Krishna wants to know which Brahma you are.” Impatient and perplexed, the Creator of the World answered: “Go and say To him, it is the four-headed Brahma. "After the doorman had obtained Krishna's permission, he led the Creator of heaven and earth in. Brahma prostrated himself adoringly at Krishna's feet, who did him honor and asked him the reason for his visit. Brahma replied: "I'll tell you about that later. But first explain to me what did you mean when you asked: "Which Brahma?" Krishna began to smile and sank into deep vision: and instantly innumerable multitudes of Brahmas came up, those with ten horns,